1 Raja-raja 1:34

1:34 There Zadok the priest and Nathan the prophet will anoint ¹  him king over Israel; then blow the trumpet and declare, ‘Long live King Solomon!’

Bilangan 23:21

23:21 He ²  has not looked on iniquity in Jacob, ³ 

nor has he seen trouble ⁴  in Israel.

The Lord their God is with them;

his acclamation ⁵  as king is among them.

Mazmur 47:6

47:6 Sing to God! Sing!

Sing to our king! Sing!

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁶  and victorious, ⁷ 

humble and riding on a donkey ⁸  –

on a young donkey, the foal of a female donkey.

[1:34]  ¹ tn Or “designate” (i.e., by anointing with oil).

[23:21]  ² tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ³ sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

[23:21]  ⁴ tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

[23:21]  ⁵ tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.

[9:9]  ⁶ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ⁷ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ⁸ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).